President Donald Trump slams socialism: "America was founded on liberty and Independence and not government coercion, domination, and control. We are born free and we will stay free."

"America will never be a socialist country."

Bernie Sanders has a massive frown on his face pic.twitter.com/dY0D2J2CKJ

— Ryan Saavedra (@RealSaavedra) February 6, 2019

Watching the State of the Union, Kevin D. Williamson saw America’s dispossessed Ruling Class, conscious of its ownership of the Permanent Mandate of Heaven, looking on, and seething in frustration, as an interloper, representing all the people and classes of society they detest, stood there in the place they know properly belongs to them.

President Donald Trump represents a genuine crisis in the American political order, but it is not the crisis we hear about from rage-addled Democratic hyper-partisans and their media cheerleaders. The fundamental cause of our current convulsion — studiously ignored by almost all concerned — is this: In the United States, the ruling class does not rule. At least, it does not rule right now.

Consider the context.

The ladies and gentlemen of Goldman Sachs liked Mrs. Clinton a great deal in 2016, and their generous donations to her presidential campaign outnumbered their donations to Donald Trump’s campaign by an incredible 70-to-1 margin. Mrs. Clinton was in fact the largest single recipient of Goldman Sachs–affiliated donations that year, whereas Trump’s presidential campaign was way down the list behind not only Mrs. Clinton’s campaign but also the legislative campaigns of such Democrat powers as Steny Hoyer of Maryland, Tim Kaine of Virginia, and newcomer Kyrsten Sinema of Arizona. The results were similar for many other financial firms: 19-to-1 at JPMorgan, 7-to-1 at Wells Fargo, 27-to-1 at Citigroup, 10-to-1 at Bank of New York, etc. Across the commercial banking industry nationwide, Mrs. Clinton out-raised Trump by a nearly 7-to-1 margin. She beat him 17-to-1 among venture capitalists, 8-to-1 among hedge funds, and 7-to-1 among private-equity firms.

Among people associated with Harvard, Mrs. Clinton’s donations outperformed Trump’s by an an even more incredible 200 to 1. In fact, no Republican even cracked the top 15 at Harvard, and Marco Rubio, at No. 17, didn’t even crack the six-digit mark — and the first of his five digits is a 1. At Princeton, it was Clinton 209-to-1. It was 128-to-1 at Yale.

Mrs. Clinton enjoyed a 100-to-1 margin of support among people associated with Facebook; 76-to-1 among Google employees; 135-to-1 at Apple. Mrs. Clinton beat Trump by only a 4-to-1 margin at Exxon Mobil and 3-to-1 at Walmart.

Presumably, the votes of these donors were distributed in roughly the same way, along with their general sympathies and allegiances.

But money is not the only currency in politics.

Mrs. Clinton also enjoyed the endorsements of the former chairman and CEO of General Motors, the executive chairman of Delta, the former president of Boeing, the chairman and CEO of Salesforce, the founder and chairman of Costco, the CEO of Airbnb, the CEO of Netflix, the founder of DISH, the CEO emeritus of Qualcomm, the former CEO of Avon, the CEO of Tumblr, the former chairman and CEO of Time Warner, the chairman and CEO of MGM Resorts, the owner of the Chicago Cubs, and many others. Intel CEO Brian Krzanich had planned to hold a Trump fund-raiser in his home and was bullied by his peers into canceling the event.

Among the nation’s 100 largest newspapers in 2016, only two — the Las Vegas Review-Journal and the Florida Times-Union — endorsed Donald Trump. Most endorsed Mrs. Clinton, and those included the New York Times, the Los Angeles Times, and the Washington Post. USA Today, which does not typically endorse candidates, did not endorse Mrs. Clinton but ran a “not-Trump” anti-endorsement, and other newspapers did so, too — more of them, in fact, than endorsed Trump.

Mrs. Clinton won the majority of the vote in almost every state capital — 47 of them. Trump won Carson City, Bismarck, and Pierre, the micro-capitals, respectively, in Nevada, North Dakota, and South Dakota, with fewer residents combined among them than Chattanooga, Tenn. Mrs. Clinton won an average of 76 percent of the vote in the ten largest U.S. cities. Trump won a majority in none of them, nor was he close to a majority in any of them.

All Donald Trump won was a majority of the voters in a substantial majority of the states — 30 states plus the second congressional district in Maine.

To Democrats, this is an obvious injustice and an outrage. Theirs is the politics of manifest destiny, with their endless Hegelian insistence that capital-H History is on their side. And not only History but Harvard and Goldman Sachs and Facebook, too. Their sense of entitlement to political power is just a smidgen short of Divine Right, but not much. The obstacle to fulfilling their entitlement is the structure and the constitutional order of the United States, which is neither a direct democracy such as Switzerland’s nor a unitary state such as China’s but a union of states. Hence the aspects of the American system that most reflect this arrangement — the Electoral College, the Senate, and the Bill of Rights — are regarded by the Left as illegitimate, a way to rig the system against History and The People. …

There are many possible ways for the ruling class to respond to that political reality. One is to burrow into the cheap moralism characteristic of our times and insist that those who looked at the choices in 2016 and came to a different conclusion than did the executives of JPMorgan and Citigroup must be driven by some occult malevolence; this is Paul Krugman’s argument, that “good people can’t be good Republicans.” That is a sentiment unworthy of even so trifling and vicious a creature of the New York Times editorial page as Professor Krugman, who once was a highly regarded economist. Equally unworthy is the related sentiment: “Our candidate got 2 percent more of the vote than their guy did in 2016, so it’s only technicalities keeping us out of power. Once we have rectified that, we will simply dominate the other side with our superior numbers.” Never mind that those are only slightly superior numbers and that this advantage is not as fixed as the stars but like all things in the affairs of men subject to change. Is the domination of one group of citizens with their own way of life and their own values by another group of citizens with a different way of life and different values the best outcome? Is that what liberty is for?

As the polling consistently demonstrates, this division is not about policy. It is about hatred.

RTWT

Wikipedia:

The Himalayan snowcock (Tetraogallus himalayensis) is a snowcock in the pheasant family Phasianidae found across the Himalayan ranges and parts of the adjoining Pamir range of Asia. It is found on alpine pastures and on steep rocky cliffs where they will dive down the hill slopes to escape. It overlaps with the slightly smaller Tibetan snowcock in parts of its wide range. The populations from different areas show variations in the colouration and about five subspecies have been designated. They were introduced in the mountains of Nevada in the United States in the 1960s and a wild population has established in the Ruby Mountains.

The Himalayan Snow-Cock is a large grey partridge-like bird, 55–74 cm (22–29 in) in length and weighing 2–3.1 kg (4.4–6.8 lb).The head pattern has a resemblance to that of the smaller and well marked chukar partridge. The white throat and sides of the head are bordered by chestnut moustachial stripe and a dark broad chestnut band stretching from the eye over the ear, expanding into the collar. The upper parts are grey, with feathers of the rump and the wings are bordered with rufous. The upper breast is grey with dark crescent bars. The lower breast plumage is dark grey, and the sides of the body are streaked with black, chestnut and white. The undertail coverts are white. The legs and orbital skin are yellow. Sexes are alike in plumage, but the female is smaller and lacks the large tarsal spur of the male.

Merlin’s name appears in recently discovered MSS. text.

Atlas Obscura:

Medieval fragments of Arthurian legend have been sitting in the Bristol Central Library for hundreds of years and no one noticed—until now. The newly discovered text—hidden in a later book—tells of a battle in which Merlin leads a charge using a dragon banner that actually breathes fire.

The 13th-century manuscript pages were tucked away in the binding of a later, printed book, a four-volume set of the works of Jean Gerson, a French scholar and theologian. The Gerson text was printed in Strasbourg, on the French-German border, sometime between 1494 and 1502, before making its way to England. ”The [Gerson] text would have come to England unbound, without covers—it’s lighter and easier to travel that way,” explains Leah Tether, a librarian and president of the British branch of the International Arthurian Society. “In England, whoever ordered them would then have taken them to a local bookbinder, and he would have added the covers.” That’s where the much earlier Arthurian pages came into play.

Paper-making and bookbinding weren’t yet codified crafts in 16th-century England, and piecing together fragments of old manuscripts to hide unsightly binding features of new books was a trick of the bookbinding trade. Vellum pages like those of the Arthurian fragments were written on painstakingly prepared calfskin. Too precious to be thrown out, vellum, regardless of what was already on it, would have been kept in a workshop to be used again in a pinch. In this case, they had been repurposed as pastedowns, or the endpapers covering the boards of the Gerson book’s inside cover.

Then, sometime in the 19th century, a Bristol book conservator carefully lifted these pages off the hard inside cover of the book and rebound them as flyleaves, those extra blank pages at the beginnings and ends of books. “Sometimes things that don’t have value to one person might have some value to someone else,” says Tether. “Maybe they thought, ‘Let’s turn them into flyleaves so someone who wants to can read them one day.’” …

The Arthurian manuscript is written in Old French, the first language in which the tales were recorded. “We can tell immediately by the handwriting style that it’s from the 13th century,” says Tether. While library scientists are still working to pinpoint its age, they believe it dates from some time between 1250 and 1270. The earliest known Arthurian texts are from 1220, so this is a remarkably early version. Tales of King Arthur were passed along orally long before they were written down. It would still be at least a hundred years from this French text’s time before they were written down in English.

The librarians have determined that the newly discovered pages tell the story of the Battle of Trèbes, in which Merlin, King Arthur’s advisor, exhorts Arthur and his worn-out troops to persist in their fight against King Claudas, after which he leads the charge with the fire-breathing magical banner. There are some minor differences between how the battle is described in these pages and the version commonly accepted today. For instance, the story usually states that King Claudas suffered a thigh wound in this battle, considered a metaphor for castration or impotence. In the newly discovered version, the type of wound isn’t specified. These early details may change our understanding of the familiar tale, and tell us more about how the story changed as it went from oral renderings to French to English—and to modern versions.

RTWT

Tintoretto, Presentation of Jesus at the Temple, 1550-1555, Gallerie dell Accademi, Venice

From Robert Chambers, The Book of Days, 1869:

From a very early, indeed unknown date in the Christian history, the 2nd of February has been held as the festival of the Purification of the Virgin, and it is still a holiday of the Church of England. From the coincidence of the time with that of the Februation or purification of the people in pagan Rome, some consider this as a Christian festival engrafted upon a heathen one, in order to take advantage of the established habits of the people; but the idea is at least open to a good deal of doubt. The popular name Candlemass is derived from the ceremony which the Church of Rome dictates to be observed on this day; namely, a blessing of candles by the clergy, and a distribution of them amongst the people, by whom they are afterwards carried lighted in solemn procession. The more important observances were of course given up in England at the Reformation; but it was still, about the close of the eighteenth century, customary in some places to light up churches with candles on this day.

At Rome, the Pope every year officiates at this festival in the beautiful chapel of the Quirinal. When he has blessed the candles, he distributes them with his own hand amongst those in the church, each of whom, going singly up to him, kneels to receive it. The cardinals go first; then follow the bishops, canons, priors, abbots, priests, &c., down to the sacristans and meanest officers of the church. According to Lady Morgan, who witnessed the ceremony in 1820:

‘When the last of these has gotten his candle, the poor conservatori, the representatives of the Roman senate and people, receive theirs. This ceremony over, the candles are lighted, the Pope is mounted in his chair and carried in procession, with hymns chanting, round the ante-chapel; the throne is stripped of its splendid hangings; the Pope and cardinals take off their gold and crimson dresses, put on their usual robes, and the usual mass of the morning is sung.’

Lady Morgan mentions that similar ceremonies take place in all the parish churches of Rome on this day.

It appears that in England, in Catholic times, a meaning was attached to the size of the candles, and the manner in which they burned during the procession; that, moreover, the reserved parts of the candles were deemed to possess a strong supernatural virtue:

‘This done, each man his candle lights,
Where chiefest seemeth he,
Whose taper greatest may be seen; And fortunate to be,
Whose candle burneth clear and bright: A wondrous force and might
Both in these candles lie, which if At any time they light,
They sure believe that neither storm Nor tempest cloth abide,
Nor thunder in the skies be heard, Nor any devil’s spide,
Nor fearful sprites that walk by night,
Nor hurts of frost or hail,’ &c.

The festival, at whatever date it took its rise, has been designed to commemorate the churching or purification of Mary; and the candle-bearing is understood to refer to what Simeon said when he took the infant Jesus in his arms, and declared that he was a light to lighten the Gentiles. Thus literally to adopt and build upon metaphorical expressions, was a characteristic procedure of the middle ages. Apparently, in consequence of the celebration of Mary’s purification by candle-bearing, it became customary for women to carry candles with them, when, after recovery from child-birth, they went to be, as it was called, churched. A remarkable allusion to this custom occurs in English history. William the Conqueror, become, in his elder days, fat and unwieldy, was confined a considerable time by a sickness. ‘Methinks,’ said his enemy the King of France, ‘the King of England lies long in childbed.’ This being reported to William, he said, ‘When I am churched, there shall be a thousand lights in France !’ And he was as good as his word; for, as soon as he recovered, he made an inroad into the French territory, which he wasted wherever he went with fire and sword.

At the Reformation, the ceremonials of Candlemass day were not reduced all at once. Henry VIII proclaimed in 1539:

‘On Candlemass day it shall be declared, that the bearing of candles is done in memory of Christ, the spiritual light, whom Simeon did prophesy, as it is read in. the church that day.’

It is curious to find it noticed as a custom down to the time of Charles II, that when lights were brought in at nightfall, people would say—’ God send us the light of heaven!’ The amiable Herbert, who notices the custom, defends it as not superstitious. Some-what before this time, we find. Herrick alluding to the customs of Candlemass eve: it appears that the plants put up in houses at Christmas were now removed.

Down with the rosemary and bays,
Down with the mistletoe;
Instead of holly now upraise
The greener box for show.
The holly hitherto did sway,

Let box now domineer,
Until the dancing Easter day
Or Easter’s eve appear.
The youthful box, which now hath grace
Your houses to renew,
Grown old, surrender must his place
Unto the crisped yew.
When yew is out, then birch comes in,

And many flowers beside,
Both of a fresh and fragrant kin’,
To honour Whitsuntide.
Green rushes then, and sweetest bents,
With cooler oaken boughs,
Come in for comely ornaments,
To re-adorn the house.
Thus times do shift; each thing in turn does hold;
New things succeed, as former things grow old.’

The same poet elsewhere recommends very particular care in the thorough removal of the Christmas garnishings on this eve:

‘That so the superstitious find
No one least branch left there behind;
For look, how many leaves there be
Neglected there, maids, trust to me,
So many goblins you shall see.’

He also alludes to the reservation of part of the candles or torches, as calculated to have the effect of protecting from mischief:

‘Kindle the Christmas brand, and then
Till sunset let it burn,
Which quenched, then lay it up again, Till Christmas next return.
Part must be kept, wherewith to tend
The Christmas log next year;
And where ‘tis safely kept, the fiend Can do no mischief there.’

Considering the importance attached to Candlemass day for so many ages, it is scarcely surprising that there is a universal superstition throughout Christendom, that good weather on this day indicates a long continuance of winter and a bad crop, and that its being foul is, on the contrary, a good omen. Sir Thomas Browne, in his Vulgar Errors, quotes a Latin distich expressive of this idea:

‘Si sol splendescat Maria purificante,
Major erit glacies post festum quam fait ante;

which maybe considered as well translated in the popular Scottish rhyme:

If Candlemass day be dry and fair,
The half o’ winter’s to come and mair;
If Candlemass day be wet and foul,
The half o’ winter’s gave at Yule.’

In Germany there are two proverbial expressions on this subject: 1. The shepherd would rather see the wolf enter his stable on Candlemass day than the sun; 2. The badger peeps out of his hole on Candlemass day, and when he finds snow, walks abroad; but if he sees the sun shining, he draws back into his hole. It is not improbable that these notions, like the festival of Candlemass itself, are derived from pagan times, and have existed since the very infancy of our race. So at least we may conjecture, from a curious passage in Martin’s Description of the Western Islands. On Candlemass day, according to this author, the Hebrideans observe the following curious custom:

The mistress and servants of each family take a sheaf of oats and dress it up in women’s apparel, put it in a large basket, and lay a wooden club by it, and this they call Bríd’s Bed.; and then the mistress and servants cry three times, “Bríd is come; Bríd is welcome!” This they do just before going to bed, and when they rise in the morning they look among the ashes, expecting to see the impression of Bríd’s club there; which, if they do, they reckon it a true presage of a good crop and prosperous year, and the contrary they take as an ill omen.

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Groundhog Day is obviously a modern, vulgar and commercialized adaptation of the earlier weather traditions associated with the Christian feastday.

Daily Caller:

The Democratic Virginia delegate who has recently come under fire for sponsoring a bill in the Virginia House of Delegates that would allow the termination of a pregnancy up to 40 weeks old, is also the chief patron of a bill that would protect the lives of “fall cankerworms” during certain months.

Democratic Virginia Del. Kathy Tran introduced “House Bill No. 2495 – Fall cankerworm; spraying prohibited during certain months” on Jan. 9, the same day as “House Bill No. 2491 — Abortion; eliminate certain requirements.”

Tran came under fire Tuesday for her support of legislation that would allow an abortion to be performed just moments before the birth of a child.

RTWT

HT: Karen L. Myers.

Columbia Journalism Review managed a bit of anger between the sobs.

Last week was brutal for American journalism. By one estimate, BuzzFeed and media properties owned by Verizon and Gannett made plans to lay off more than 1,000 people between them, then got to work carrying them out. On Saturday, the president of the United States rubbed salt in the wound, tweeting that “Fake News and bad journalism have caused a big downturn.” As well as being wrong, the tweet was, as Ben Smith, BuzzFeed’s editor, replied, “a disgusting thing to say about dozens of American workers who just lost their jobs.”

The combined genius of Iowahawk and a Twitter contributor prevously unknown to me set a kind of new record for brilliance of response and spoke for all of us.

Another @iowahawkblog work of art pic.twitter.com/BDhiXxUKRo

— SixStringTweets (@SixStringTweets) January 25, 2019

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via GIPHY

First published January 29, 1845 in the New York Evening Mirror.

The Raven
— Edgar Allan Poe (1809 — 1849)

And the Raven, never flitting, still is sitting, still is sitting
On the pallid bust of Pallas just above my chamber door;
And his eyes have all the seeming of a demon’s that is dreaming,
And the lamp-light o’er him streaming throws his shadow on the floor;
And my soul from out that shadow that lies floating on the floor
Shall be lifted—nevermore!